Saint Pauls Triumph, Collection · Sermon 11
THE ELEAVENTH SERMON,
VponUpon ROMANS 8. the two laſt Verſes.
For I am perſwaded, (or I am ſure) that neither Death, nor life, nor Angels, &c.
THe Apoſtle here, when he propounds the dangers that belong to the faithfull, and the comforts againſt them; hee ſets them before vsus in certaine rankes and orders. And the firſt ranke is the dangers that come to vsus by death, and by life, and the comforts againſt them, and of that wee hauehave ſpoken.
The ſecond ranke is, of the dangers that come to vsus by Angels, Rulers, and powers, and that we hauehave entred into, and ſhewed that by Angels are meant all ſorts of Angels, both good and bad, both thoſe that ſtand, and thoſe that are fallen. Of the good Angels we hauehave ſpoken as it pleaſed God to giuegive ability. Now we are to ſpeake of the euill Angels, that the euill Angels ſhall neuer be able to ſeparate vsus from the louelove of God which is in Chriſt Ieſus our Lord. That the euill Angels muſt needs be here meant appeares, becauſe they are generally comprehended vnderunder the name of Angells: which is common to all Angels both good and bad: But eſpecially the euill Angels are here meant, becauſe the drift of the Apoſtles ſpeech neceſſarily requires that they ſhould be here more ſpecially intended, for the euill Angels are the ſpeciall inſtruments and chiefe procurers of all the dangers that tend to the ſeparation of vsus from the louelove of God in Chriſt Ieſus. This is their maine reach and chiefe endeauour in all their practiſes againſt vsus, to make this ſeparation, and therefore they muſt needes be here ſpecially intended in this challenge of the Apoſtle. It were a ſmall comfort to the faithfull for the Apoſtle to ſay, that they were in ſafety, becauſe the good Angels ſhould not hurt them, for that were as much as if he ſhould ſay hee were in ſafety, becauſe his friends ſhould not hurt him, for the good Angels are our friends, and therefore will not hurt vsus. But the Apoſtles reach is, to auouch the ſafety of Gods children againſt all dangers that are or can be againſt them, euen againſt the greateſt and fierceſt enemies that we hauehave; and therefore hee muſt needs meane it eſpecially of the euill Angels, becauſe they are the greateſt and fierceſt enemies that the faithfull hauehave. And thus the Apoſtle hath brought vsus into the meditation of the ground of all our dangers and woes, and miſeries, namely, the euill Angels or Diuels. A fearefull and diſmall argument in it ſelfe, yet as it is here applyed by the Apoſtle, it is a chearefull and a comfortable argument. It is a fearefull and diſmall thing to heare of our enemies, but it is a comfortable thing to heare of the ouerthrow of them. Let not any of vsus therefore be afraid to heare of them; we muſt not be afraid to fight with them, and therefore much leſſe to heare of them. One thing the Apoſtle tells vsus here, as before wee hauehave heard for our ſound comfort, that all theſe wicked fiends ſhall never bee able to ſeperate vsus from the louelove of God in Chriſt Ieſus; and therefore there is no cauſe why the weakeſt beleeuing ſoule here preſent ſhould be daunted at the hearing of this argument. Let vsus therefore proceed in the ſtrength of God, and in the name of our Lord Ieſus Chriſt, and in the grace, and comfort, and direction of his holy ſpirit, and in the light and direction of Gods word, and we ſhall finde an heauenly light ariſe vntounto vsus out of this helliſh darkneſſe.
The generall Doctrine concerning all Angels, good and bad, was the laſt time propounded, which being applyed to this particular, ariſeth naturally thus:Doctrine. That howſoeuer it bee that euill Angells are mighty workers and great in power, and doe maliciouſly bend all the power they hauehave againſt true beleeuers, to make this ſeparation of them from the louelove of God in Chriſt; yet notwithſtanding not all the euill Angels, with all their power and malice, or all that they can doe, ſhall euer be able to ſeparate all, nor any one true beleeuer, from the louelove of God which is in Chriſt Ieſus our Lord.
For the opening of this Doctrine I will propound theſe foure particulars, wherein I ſhall lay open the whole nature of the poynt. The firſt particular is, what theſe euill Angels are: The ſecond, how theſe euill Angels are fitted againſt vsus: Thirdly, how they ſeeke to annoy vsus: And laſtly, how farre they may endanger vsus. For firſt, wee muſt know our enemies what they are; and ſecondly, we muſt know their prouiſion, how they are fitted againſt vsus; and then thirdly, we muſt know their courſes, how they may annoy vsus; and laſtly, we muſt know the euent and iſſue, how farre they may endanger vsus: Theſe being knowne, the Doctrine ſhall be well and plainly vnderſtood.
Firſt, We muſt know what theſe euill Angels are.Explication in foure things concerning the euill Angells. The euill Angels are thoſe that left their firſt eſtate, and are become vtter enemies to God, and to man, and to all the creatures, eſpecially to Ieſus Chriſt, and to Gods children, and to all matter of grace and goodneſſe. Firſt, that they are ſuch as left their firſt eſtate, we may ſee in Iude 6. Secondly, they are enemies, for hence they hauehave their name Sathan, and there is no name more commonly giuen them both in the Olde and New Teſtament then this name Sathan, which ſignifieth an enemy. And howſoeuer this name in the Scripture ſeemes ſometime to poynt out the chiefe of Diuels, yet it doth appeare that it is applyed in Scripture to all Diuels, Math. 12.26. If Sathan caſt out Sathan, which is not meant of the Prince of Diuels, as if the Prince ſhould caſt out the Prince; but it is meant of all the Diuels, if they ſhould be one againſt another, then how ſhould their Kingdome ſtand? They are enemies, and they are vtter enemies, deadly enemies, and that firſt to God, diſhonouring him, accuſing him, blaſpheming him, oppoſing againſt him to the vttermoſt of their power. Secondly, they are enemies to man, they murthered vsus all with one blow, in the loynes of Adam, and not content with that they ſtill follow the blow, and purſue mankinde with deadly hatred. Thirdly, they are enemies to all the Creatures, ſeeking and working daily, as much as in them lyes, the vtter ruine and confuſion of the whole frame and order of nature in the Sea, in the winde, and in the aire, and in all places. Fourthly, they are ſpeciall enemies to Ieſus Chriſt; this is that that galls theſe euill ſpirits, that IESVS CHRIST the mediatour betwixt God and man, comes to reconcile God to man, and to deliuer man out of the power of theſe helliſh ſpirits; yea, and that hee doth vtterly deſtroy and vanquiſh theſe euill ſpirits, and all that take part with them, euen all the powers or darkneſſe; here is their edge and ſtomacke; this heauenly perſon Ieſus Chriſt in this heauenly office of the Mediatour, is the principall obiect of all their helliſh ſpight: They fought againſt him by themſelues, and by their inſtruments all his life, and at his death they layd on load, and did bend and muſter-vp all their forces, and ſpit out all their venome againſt him. Fiftly, they are enemies to Gods children, they are alſo a great eye-ſore to Sathan, they cannot endure them, and it is hard to ſay whether Sathan hate our heauenly Father more for our ſakes; or whether he hate vsus the more for our heauenly Fathers ſake; howſoeuer the Diuell is our aduerſary in a ſpecially manner, 1 Pet. 5.8. Your aduerſary the Diuell, ſaith the Apoſtle, he is a generall accuſer, accuſing man to God, and God to man, but he is the ſpeciall accuſer of the brethren. Laſtly, he is an enemy to all grace and goodneſſe, he hinders it, he ſlanders it, he hates it, he ſuppreſſeth it with all his power, hee knowes that if grace and goodneſſe ſtand, he muſt fall, and therefore he labours to ouerthrow all grace and goodneſſe, that he may ſtand. See this in one of his Impes, Acts 13.10. Elymas the Sorcerer, Oh childe of the Diuell (ſaith the Apoſtle to him) enemy to all righteouſneſſe, &c. If it be ſo with the Children, that they are enemies to all goodneſſe, much more is it ſo with their father the Diuell: So we ſee what theſe euill Angels are.
Secondly, Let vsus ſee how they are fitted againſt vsus,2. In nine things concerning them. for this is needfull to be knowne, that ſo we may prouide againſt them. They hauehave many aduantages whereby they are fitted againſt vsus; firſt, they are very many; ſecondly, they are very ſtrong; thirdly, they are very malicious; fourthly, they are very ſubtle; fiftly, they are very actiue and nimble; ſixtly, they are very buſie; ſeauenthly, they are very wel appointed; eightly, they are very well experienced; and laſtly, they are very dangerous.
Firſt, They are very many, Marke 5.9. One man was poſſeſt of a legion of Diuels; now a legion containes ſixe thouſand; what? ſo many Diuels in one poore man; how many thinke you are then in all the world? Any one Diuell is too hard for any one man, oh how hard then is that poore ſoule beſted that is aſſaulted with many Diuels? This is the caſe not of ſome of vsus onelyonly, but of all of vsus, if we vnderſtand our caſe aright.
Secondly, As they are very many, ſo they are very ſtrong, and therefore they are ſet out in Scripture vnderunder the ſimilitudes of a ſtrong man, Luke 11.21. When a ſtrong man armed keepeth the pallace, &c. and ſo of a ſtrong beaſt, yea, the ſtrongeſt of all Beaſts, a Lyon, 1 Pet. 5.8. Your aduerſary the diuell as a roaring Lyon, &c. and the hould which they hauehave in the heart of an vnregenerate man is ſaid to be a ſtrong hould, 2 Cor. 10.4. they are very ſtrong in getting the prey, it ſhall eſcape them hard but they will ſeize vponupon vsus, and they are very ſtrong in keeping the prey when once they hauehave ſeized, they will tug hard before they will let goe.
Thirdly, They are very malicious, and therefore the Diuell is fitly ſet out vntounto vsus by the name of a great red Dragon, Reuel. 12.3. The Dragon of all Creatures is the moſt fierce, ſpightfull, and malicious: Sathans malice is greater then the Dragons, for he is a great Dragon, and more fierce then the malice of the Dragon, for he is a great red Dragon, ſaith the Apoſtle, as who ſhould ſay, that he burnes fiery red in malice alwaies againſt Gods Church.
Fourthly, They are very ſubtle, and therfore they are compared to a Serpent, Reuel. 12.9. That olde Serpent called the Diuell and Sathan was caſt out, which deceiueth all the world; and the Serpent is very ſubtle, Gen. 3.1. Now the Serpent was more ſubtle, &c. The Diuell is an olde ſubtle Serpent, ſo ſubtle that (ſaith the Apoſtle) he deceiues all the world; this hee hath done, and this he doth daily.
Fiftly, They are very actiue and nimble, they are ſpirits by nature, and therefore by reaſon of the ſpiritualneſſe and agility of their natures, they can and doe paſſe from place to place, quickely and ſodainly to and fro as the lightning. When Iob was to be tried, ſee how nimbly Sathan beſtirred himſelfe, firſt to his Oxen in one place, then to his Sheep in another place, then to his Cammels in another place, and then to his children in another place, and all this in a trice, in the turning of a hand as it were, Iob 1. And when our Sauiour Chriſt was to be tempted, how quickely did Sathan get him vp to the top of the pinacle of the temple, & to the top of a high mountaine, in the twinckling of an eye, ſaith the Text, Luke 4.5.6.
Sixtly, he is very buſie, hee compaſſeth the world to and fro, Iob 1.7. And walketh about ſeeking whom he may deuoure, 1 Pet. 5.8. When we ſit ſtill, he walkes about vsus, when we are moſt at leaſure, he is moſt buſie to doe vsus miſchiefe, when we ſleepe, hee wakes, when our ſences are bound vp (as they are in our ſleepe) and the inmoſt powers of our ſoules are in ſome ſort lockt vp from him, yet then he leaues vsus not, but euen in our ſleepe hee deludes our ſences with many idle and vaine imaginations, and polutes our thoughts with much filthines and vncleanneſſe.
Seauenthly, they are very well appointed, & therefore are compared to a ſtrong man armed, Lu. 11.21. and if one be too weake of himſelfe, he can goe preſently and take ſeauen ſpirits more to him worſe then himſelfe, Luke 11.26. and then he will be hard enough for vsus. The Diuell hath all the world to his friend as he carryeth the matter, like a Spider that hath his Cop-web in eueryevery corner of the houſe to catch the poore ſilly Flyes; ſo the Diuell hath his ſnares and Cop-webs in eueryevery corner of the world to catch our poore ſinfull ſoules withall.
Eightly, they are very well experienced, and therefore the Diuell is called the old Serpent, Reuel. 12 9. A mans experience is a great aduantage to him, though it be but of ſome few yeares; what wonderfull aduantage then is the Diuels experience againſt vsus, which hee hath had ſince the beginning of the world.
Laſtly, they are very dangerous, there is no more but a word and a blow with them; firſt, a temptation, then preſently an inclination, and then preſently a ſinne, and then hell and damnation: ſhort worke. This is alwayes Sathans intention in all his aſſaults, and this he euer brings to paſſe: where he hath his reach, and where he is not bridled by the ouer-ruling hand of God, and therefore hee is called a deuourer, a deſtroyer and a murtherer.
Thirdly, we muſt know how they ſeeke to annoy vsus,Fiue particulars how the diuell annoyes vsus. ſurely they ſeeke to annoy vsus eueryevery way, at all times, and in all places, and in all ſtates and conditions, and vponupon all occaſions, and by all meanes and inſtruments; what is it that hee will not make an inſtrument to fight againſt vsus withall?
Firſt, hee bends all his owne power, malice and ſubtilty againſt vsus, and all the forces that the kingdome of darkeneſſe can afford, flattering, threatning, deluding, buffetting, tempting, vexing, and tormenting vsus, euen ſpending themſelues to doe vsus a miſchiefe.
Secondly, not content with this, he ſets the creatures againſt vsus, the ſea, the winde and ſtormes and tempeſts all to annoy vsus, afflict vsus, croſſe vsus, and diſquiet vsus, yea, euen our meat and our drinke, and our bed, thoſe deare creatures of God which wee cannot liue without, he makes them to be a ſnare vntounto vsus.
Thirdly, he increaſeth men againſt vsus, to perſecute vsus, to afflict vsus, to tempt vsus, yea ſometime our owne deareſt friends, our owne wiues and children.
Fourthly, not content with all this, hee ſets our ſelues againſt our ſelues, our appetite againſt our reaſon; the fleſh againſt the ſpirit, our practiſe againſt our iudgement, and our owne wils againſt our owne ſoules; and this is a moſt dangerous aſſault, for now they are our enemies, that are of our owne houſehold, and till Sathan can come to this to make our ſelues againſt our ſelues, all his aſſaults can neuer hurt vsus.
Laſtly, as he ſeekes to ſet the whole world againſt vsus, ſo he proceedes further, and ſeekes to ſet God againſt vsus too. Let vsus aſſure our ſelues, that Sathan is with God eueryevery day, accuſing vsus, and pleading againſt vsus, and ſuing out a Commiſſion from God againſt vsus, as he did againſt Iob, that hee may hauehave vsus in his owne power, to doe his owne will vponupon vsus, and to hurt vsus.
Fourthly, we muſt know how farre they may endanger vsus, ſurely they may endanger vsus, ſo farre as God ſhall be pleaſed at any time to giuegive them commiſſion, and no further, as God hath ſet a bound to the raging Sea, that thus farre his proud waues ſhall come, and no further: ſo God hath done to Sathan, and all the powers of darkeneſſe, thus farre they ſhall goe and no further: They may endanger vsus to the ſpoyling of our goods, and to the hurt of our bodies, and to the diſtemper of our ſpirits, and ſometimes to the loſſe of our liues; but neuer to the loſſe of our ſoules: God giues way vntounto them, that they may ſeperate vsus from all worldly things; but hee neuer giues way vntounto them to ſeperate vsus from the louelove of God in Chriſt Ieſus; which being the chiefe end of all their endeauours (for whatſoeuer meanes they vſe, this is the principall end they ayme at to ſeperate vsus from the louelove of God in Chriſt Ieſus, being not able to attaine vntounto it, here they are foyled, and this is their torment, and a ſpeciall portion of their hell in this world.
Proofes.Now let vsus come to the proofes: Gen. 3.15. I will put enmity betwixt thee and the woman, and betwixt thy ſeed and her ſeede, he ſhall breake thine head, and thou ſhalt bruiſe his heele. God himſelfe ſpeakes this to Sathans face, for his greater diſ-couragement: And the ſpeech containes two things; firſt, the enmity that ſhould be betwixt the woman & the Serpent, & betwixt their ſeeds, that is, betwixt Sathan & mankind; ſecondly, the iſſue & euent of it; the enmity in the former part of the verſe, I will put enmity, &c. where we ſee; firſt, that this is a mutuall enmity, that is, of Sathan againſt vsus, and of vsus againſt him, he ſhould exerciſe continuall enmity againſt vsus, and we muſt exerciſe a continuall enmity againſt him: ſecondly, it is a deadly enmity, a deadly feude, as we ſay, not onelyonly againſt the perſons themſelues, but againſt their ſeed too, it is a deadly enmity neuer like to be reconciled, he and his ſeed, againſt vsus and our ſeede, and we and our ſeed, againſt him and his ſeed. Thirdly, this emnity is of Gods own ordinance, I will put it, ſaith God, therefore neuer thinke it ſtrange that Sathan is ſuch a deadly enemy againſt vsus, God hath ſo ordained it, neither muſt we thinke it much that wee are continually put to this fight againſt Sathan, for it is God that hath impoſed this condition vponupon vsus. Then the iſſue followes in the latter part of the verſe, It ſhall breake thine head, and thou ſhalt bruiſe his heele: Sathan ſhall but bruiſe her heele; hee may tempt and trouble, and diſquiet Gods children, and perſecute them, and take away their goods, and happily their liues too, but this is nothing, it is but a little nibling at the heele, it is nothing in reſpect of our ſoule: It is but the heele that he can hurt, ſome outward part, but he can neuer touch vsus in our head, that is, in the hold that we hauehave in the louelove of God through Ieſus Chriſt. But on the other ſide, the ſeed of the woman ſhall breake thine head, ſaith God; Sathan ſhall part with the greateſt loſſe; his head ſhall be broke, and his power deſtroyed, his purpoſes diſappointed, and at laſt himſelfe vtterly vanquiſhed and confounded; Here is ſtrong comfort for Gods children: Yea, but this is ſpoken of Chriſt himſelfe, he is the ſeed meant there: I anſwere, It is ſpoken of Chriſt indeed, but withall vnderſtand that in the caſe of Chriſt is ſet forth the caſe of eueryevery beleeuing ſoule, as Chriſt being the head, and wee the members, and therfore that which is done by Chriſt againſt Sathan, is done for vsus, on our behalfe, and to our benefit, Matth. 16.18. Thou art Peter, and vponupon this Rocke will I build my Church, and the gates of hell ſhall not preuaile againſt it. In the 16. verſe Peter had made a glorious confeſſion of ſauing faith, Thou art that Chriſt the Sonne of the liuing God: In this 18. verſe, our Sauiour quits him, and ſaith, Thou art Peter, &c. as if he ſhould ſay, Is it ſo Peter, that thou haſt this faith in thine heart to make this confeſſion of me? Then I ſay vntounto thee, Thou art Peter, and vp on this Rocke, that is, not vponupon Peters perſon, nor vponupon Peters confeſſion, but vponupon the matter of his confeſsion, Chriſt Ieſus the Sonne of the liuing GOD, vponupon this Rocke will I build my Church, that is, all true beleeuers, and that ſo firmely and ſurely, that all the gates (that is, all the powers of hell) ſhall neuer preuaile againſt it to ouerthrow it. Hell hath many gates, the gates of ſinne, & death, and the Diuell; yet all theſe gates of hell, and all theſe powers of darkeneſſe ſhall neuer be able to ſhake off this building from this foundation, this Church from this Rocke, to ſeperate any one true beleeuing ſoule from the louelove of God which is in Chriſt Ieſus our Lord; many other promiſes there are in the Scripture of this nature: yea, but theſe are but promiſes: If theſe promiſes doe not ſufficiently confirme our diſtruſtfull hearts in the perſwaſion of this heauenly truth ſee it by experience, and let that confirme vsus.
In Reuel. 12.7 to 11. verſe, where the holy Ghoſt ſets it downe as a thing already done, there is ſet downe a battaile and the ſucceſſe, the battaile in the 7. verſe, Michael and his Angels fought againſt the Dragon, and the Dragon and his Angels fought. Here muſt needs be a great Battaile; when all the world is deuided into two parts, to fight one againſt another: What is the ſucceſſe? firſt, on the Dragons part, he preuailed not, verſe 8. hee was diſappointed of his purpoſe, all his labour againſt Gods children was loſt, and ſpent in vaine, and in the 9. verſe, hee was caſt out of Heauen, and his Angels with him; hee had a ſhamefull ouerthrow. The ſucceſſe in reſpect of the beleeuers what was that? firſt great ioy and triumph in heauen, verſe 10. and ſecondly, a glorious conqueſt, verſe 11. they ouercame him: how? by that blood of that Lambe, &c. This is the common eſtate of Gods Church and children, and this eueryevery true beleeuing ſoule ſhall ſurely finde in particular in his greateſt fight againſt ſinne and Sathan, from time to time, to the end of the world.
The Reaſons of this point.Reaſons. There are no reaſons on our part, why Sathan doth not preuaile againſt vsus, for we are ready to lye downe as beaſts, and to betray our owne ſoules, and to be taken of him at his pleaſure: no, all our ſtay and ſafety is meerely through God in Chriſt.
The firſt Reaſon is this, God by his power reſtrains and limits the power of Sathan, as we may ſee in Iob 1. and 2. Chapters; when hee lets him looſe vponupon Iob, it is with reſtraint ſtill, all that he hath is in thy power, onelyonly vponupon himſelfe put not forth thy hand, Iob 1.12. And in the 2. Chapter and 6. Verſe, Behold he is in thine hand, but ſaue his life. Now the power of God is more mighty to helpe vsus, then the power of Sathan is to hurt vsus, 1 Iohn 4.4. Hee is greater that is in vsus, then he that is in the world: and except the Lord ſhould thus limit and binde the power of Sathan, no man liuing could euer ſtand againſt him: God reſtraines him and keepes him as a Lyon within barres and grates.
Secondly, he reſtraines their rage and malice, as he did, Luke 8.33. where he turned the rage of the Diuels, from the man that was poſſeſt with them, vntounto the ſwine: Gods goodneſſe is more able and ready to preſerue vsus, then Sathans malice is to deſtroy vsus.
Thirdly, God defeats the plots and purpoſes of theſe euill ſpirits, Zach. 3.1.2. his wiſedome ouerreaches all their ſubtilties, and watches ouer vsus more effectually to ſaue, then they with all their ſubtilties can doe to caſt vsus away.
Fourthly, God endues vsus with grace and ſtrength from aboue, to reſiſt and ſtand faſt, that they may not preuaile againſt vsus; for it is not our owne ſtrength we ſtand by, but it is the power of God, 1 Cor. 12.9. His grace and his power is all-ſufficient to preſerue vsus.
The laſt maine Reaſon is from Chriſt himſelfe, for he is Sathans vanquiſher, and he is our Captaine and Protector, and therefore it muſt needes follow that Sathan ſhall be ouerthrowne, and neuer preuaile; and that we ſhall neuer be ouerthrowne but euer preuaile: That Chriſt himſelfe is Sathans vanquiſher and ouercommer, we may ſee in that, Gen. 3.15. Hee ſhall breake Sathans head, Rom. 16.20. He ſhall treade Sathan vnderunder our feet ſhortly, 1 Iohn 3.8. He it is that doth looſe and vndoe the workes of the Diuell: he foyled the Diuell hand to hand in all his temptations, Math. 4.11. And he it was that rebuked the Diuell, and caſt out thoſe foule ſpirits in his life, as appeares in many ſtories of the Goſpell: And at his death, he it was that deſtroyed them, Heb. 2.14. He deſtroyed through death, him that had the power of death, that is the Diuell, ſaith the Apoſtle; at his death he ſpoyled them, and triumphed ouer all the powers of darkeneſſe openly vponupon the Croſſe, Coloſ. 2.16. therefore Sathan muſt needs be ouercome, & can neuer preuaile. Secondly, Chriſt is our Captaine and Protector, and therefore we cannot be ouercome, but muſt needs preuaile, Luke 22.42. Sathan deſires to winnow eueryevery one of vsus, that is, to deſtroy vsus; but I hauehave prayed for you (ſaith our Sauiour) that your faith faile not. Sathan he is a daily Sutor to God againſt vsus, Chriſt Ieſus hee ſupports vsus, and is a continuall Sutor to his heauenly Father for vsus; Now, if the Diuell ſhall be heard before Chriſt Ieſus, then we may periſh: But if Chriſt Ieſus ſhall be heard in heauen before the Diuell; then it is vtterly impoſſible that euer the euill Angels ſhould preuaile againſt vsus.
The vſes of this poynt are theſe. The firſt is for reproofe: Vſe. 1 It ſerues to reproue an ouer-weening conceit that many men hauehave of a poſſibility of Sathans preuailing againſt Gods children, to caſt them out of Gods fauour; ſome hold it as a generall & common poſſibility againſt all Gods children, that Sathan may ſeparate them from the louelove and fauour of God, and they plead hard for it too; but theſe are but the Diuels pleaders & proct…rs againſt God; and wherein can they doe better ſeruice for the Diuell againſt God, and againſt his wiſdome, and power, and mercy, and truth, and promiſes? what better Aduocates can there be for hell, then theſe Papiſts, and Arminians, and others, that hold this blaſphemous errour, are? They doe highly aduance and magnifie the Kingdome of darkeneſſe, & aſcribe more to it, then to the kingdome of light, aſcribing a preuailing power to the kingdome of darkneſſe againſt the kingdome of light; for, is not eueryevery true beleeuer a member of the kingdome of light? if therefore the euill Angels can ſeparate any one true beleeuer from the louelove of God in Chriſt, then the kingdome of darknes ſhal preuaile before the Kingdom of light: Oh blaſphemous, impious, and odious conceit!
Secondly, It is for reproofe of ſome others, that are onelyonly fearefull and timerous of their owne particular eſtate, that ſay in themſelues, oh! ſurely I ſhall fall away from God; though the Diuell be not able to plucke away others from God, yet he may pluck me away, the wicked fiend haunts me ſore, and ſurely hee will plucke mee away from God before he hath done with me: Poore ſoules, they would faine come neerer to God, and be better perſwaded of their eſtate, but they dare not be ſo bold, or cannot be ſo ſtrong: Well, come and let vsus reaſon together: Sathan thou ſaieſt will neuer let thee alone, he is alwaies tempting thee, and therefore hee will at laſt ſurely plucke thee away from God: Oh thou of little faith, why doeſt thou thus vexe and wrong thy ſelfe? why wilt thou giuegive ſentence with thine enemy againſt thy ſelfe? Is it not enough for the Diuell to bragge and boaſt that he can pull thee out of Gods hands, but thou wilt beleeue him, and giuegive ſentence on his ſide, and ſay as he ſaith? Tell me, hath not God kept thee from him hitherto? and wilt thou diſtruſt him now, whoſe truth and ſauing mercy thou haſt had ſo long experience of? Doeſt not thou thinke in thy conſcience that the Diuell hath alwaies done his worſt againſt thee, euer ſince thy firſt conuerſion? and yet through Gods mercy he hath not preuailed hitherto, to ſeparate thee from the louelove of God in Chriſt Ieſus, but thou art ſtill preſerued; why then doeſt thou diſtruſt that he ſhall preuaile hereafter? God is as ſtrong to vphold thee as euer he was; thy ſelfe, if thou beeſt a true beleeuer, doeſt daily grow in grace and ſo art more able to ſtand faſt eueryevery day then other, though happily thou feeleſt it not; and the diuell is weaker and more hartleſſe eueryevery day then other againſt thee, as hauing laboured in vain all this while, why therfore art thou thus diſcouraged? beleeue not Sathan, checke thy ſelfe for this vnbeleeuing heart, and gather better ſpirits, and put on more comfortable reſolutions, caſt thy ſoule and ſtate confidently on the Lord in faith in Chriſt, and in obedience to his will, aſſure thy ſelfe, that thou being a beleeuing ſoule, God hath ſet his marke vponupon thee, and therefore reſt thou vponupon him, and all theſe euill Angells ſhall neuer be able to plucke thee out of the protection of his louelove in Chriſt.
The ſecond vſe is for comfort, here is matter of Vſe. 2 ſound and ſinguler conſolation to all true beleeuers. Firſt, againſt euill Angels themſelues; ſecondly, againſt their temptations; thirdly, againſt our ſinnes: Sathan is the euill Angell, his temptations are his inſtruments whereby he workes, and ſin is his worke; here is our comfort, that neither Sathan himſelfe, nor his inſtruments, nor his works, ſhal euer preuaile againſt vsus, to plucke vsus away from God. Firſt, here is matter of comfort againſt Sathan himſelfe, and all the aduantages he hath againſt vsus feare them not, for they ſhall neuer be able to caſt thee out of the eſtate of grace, and of Gods louelove. Lift vp thy heart and conſider how God hath furniſhed thee with particular comforts againſt al the particular aduantages that the euill ſpirits hauehave againſt thee: Firſt, thou wilt ſay, the euiil Angels are very many; true, but what then? Did not Chriſt euen with one word caſt out a Legion of Diuels at once out of one man? Marke 5.8. then neuer feare them for their multitude; that one onelyonly God is infinitely more than innumerable Diuils; Yea, but ſecondly, they are very ſtrong: It is true, Sathan is the ſtrong man indeed, but Chriſt is a ſtronger man, Luke 11.22. and ouercommeth him; The Diuell is a roaring Lyon; it is true, yea, but Chriſt is a Lyon too, & a ruling & raigning Lyon, he is the Lyon of the Tribe of Iudah, the royall Tribe, he rules all, and he makes that other Lyon the Diuell when he comes in preſence to crie out and roare for feare and anger, Luke 4.33.34. an vncleane Diuell cryed out with a loud voyce, ſaying, Oh! what hauehave wee to doe with thee? &c. therefore neuer feare them for their ſtrength; Yea, but thirdly, they are very malicious againſt vsus, what then? God is very louing and gratious to vsus: If the King fauour any man, and carry a ſpeciall louelove towards him, what though the ſubiect hate and maligne him, the Kings fauour will keepe him farre enough out of the reach of their malice; and is not the louelove and fauour of God to his children a farre greater ſhelter from the Diuels malice? Fourthly, yea, but they are very ſubtile; what though they be? There is no ſubtilty can ſtand againſt God: Chriſt is our wiſdome 1 Cor. 1.30. and therefore what need we feare their ſubtilty? Yea, but they are very actiue and nimble, they can ſpeedily paſſe from one place to another; what then? God is alwaies preſent in all places alike; wherſoeuer thou art, God is there preſent and ready to keepe thee, before euer the Diuell can come at thee to annoy thee: Yea, but ſixtly, they are very buſie and watchfull they ſleepe not: It is true, behold alſo, He that keepeth Iſrael neuer ſlumbreth nor ſleepeth. The Diuell alwayes watcheth ouer vsus for euill, and not for good; but our heauenly Father alwaies watcheth ouer vsus for good, and not for euill, therefore feare them not: Yea, but ſeauenthly, they are very well prouided and appointed againſt vsus; It is true, but I hope heauen is better appointed & furniſhed then hel: What is all their prouiſion, to the prouiſion of the Lord of hoſtes, that hath all Creatures of heauen and earth at his full command? Yea, but eightly, they hauehave very much experience: Yea, but what is their experience which they hauehave gotten in ſome fiue or ſixe thouſand yeares, to match with the knowledge and wiſedome of God, which hath beene from all eternity? The Diuell knowes vsus, and our faſhions and diſpoſitions, but as a ſpie, and as a captious cenſurer: but God knowes vsus as our maker and Ruler, and gracious diſpoſer of all our wayes; Why therefore ſhould we feare Sathan for his long experience? Yea, but laſtly, they are very dangerous: It is true, where Sathan rules hee is ſo, but God will plucke his children out of their pawes and clutches, as a prey to himſelfe, and make them dwell ſafely vnderunder the ſhadow of his wings; why then ſhould we be diſcomforted at the dangerouſneſſe of theſe enemies? Therefore feare none of theſe aduantages, which the euill ſpirits hauehave againſt vsus, for we ſee wee hauehave particular comforts in Scripture againſt them all. Wherefore, all you that are true beleeuers, comfort your ſelues in God, your eſtate is good, and your ſaluation ſure through Gods mercy, euen againſt all the diuels in hell; And therefore let vsus bee perſwaded reſolutely of it, and comforted throughly by it, and bleſſe God for euer for it, through Ieſus Chriſt.
Secondly. This ſerues alſo to comfort vsus againſt the temptations of Sathan, which are his engines and inſtruments, ſurely we are in ſafety againſt theſe alſo; for if the euill ſpirits themſelues cannot plucke vsus from God, but that wee are in ſafety againſt them, then comfort your ſelues, ye are in ſafety alſo againſt all their engines too; all their temptations ſhall not doe it; I doe not ſay, that Gods children ſhall not be tempted at all; for they muſt neuer looke to be free from temptation while they are on the earth, if they be Gods children; but I ſay, here is a warrant for vsus that we ſhall neuer be vtterly ouercome by Sathans temptations. Tell me, thou true-beleeuing ſoule, that haſt true faith, though it be but little, art thou perſwaded that God loues thee in Chriſt? Thou wilt ſay yes, I am; why, then tell me further, if God doe louelove thee, canſt thou euer thinke that God will euer ſuffer thee to bee caſt away by a ſcuruy temptation of a curſed diuell? I aske it thee againe; if God doe louelove thee, canſt thou euer thinke that he will ſuffer thee to be caſt away by any ſcuruy temptation of a curſed diuell? No, he cannot, nor he will not; it is as impoſſible, as for heauen to be ſwallowed vp of hell; God knowes how to deliuer his (ſaith the Apoſtle,) either God will preuent the temptation, that wee ſhall not be tempted at all; or if we be, God will quallifie the temptation, that it ſhall not be too ſtrong againſt vsus; or elſe he will giuegive vsus ſtrength againſt the ſtrongeſt temptation, that it ſhall not be too hard for vsus; or if we be ouer-matched with the temptation for a while, yet God will recouer vsus by his ſpirit, and make vsus to take better hold of him for the time to come, and ſo the iſſue ſhall be good: All this God hath paſt his word for, 1 Cor. 10.13. God is faithfull, which will not ſuffer vsus to be tempted aboue that we are able, but will euen giuegive an iſſue with the temptation, &c. God hee pawnes his faithfulneſſe for the confirmation of it, therefore let vsus embrace this heauenly truth, and build ſurely vponupon it, and take ſound comfort in it, and then we ſhall moſt ſurely be ſafe againſt all Sathans temptations.
Thirdly, it is comfort to vsus againſt our ſinnes, they are the Diuels workes, and theſe ſhall not ſeperate vsus from GOD wholly: For ſome man might ſay, Paul thou telleſt vsus all this while that the euill Angels ſhall not ſeperate vsus from God; But what comfort is this? Our ſinnes they doe ſeparate vsus from God, Iſay 59.2. What ſayeſt thou to them? But the Apoſtle knew what he ſaid, for if we be ſafe from the euill Angels themſelues, then ſurely we are ſafe from their workes; if any thing can ſeparate vsus from God, then ſinne can; and if ſinne can, then the euill Angels can: But the euill Angels cannot, & therfore ſinne which is their worke cannot: So farre as ſinne preuailes, ſo farre it may ſeparate vsus; if it preuaile for a time, then it ſeparates vsus for a time from God, that is, in our ſence and feeling, but ſuch breaches are made vp by daily repentance, faith, and Chriſts interceſſion; but if it preuaile for euer, then it will ſeparate vsus for euer from God, but they cannot preuaile ouer the faithfull for euer: But when the Apoſtle tels vsus the euill Angels ſhall neuer ſeparate vsus from God; it is as much, as if he had ſaid, that God will not ſuffer vsus to be wholly ouer-come of ſinne, 1 Iohn 3.9. nor to fall into thoſe ſins that may ſeparate vsus wholly from him, for then the euill Angels may ſeparate, if ſinne may, which is their worke, Here is the louelove of God in Chriſt; firſt, Gods louelove, and louelove couers a multitude of ſinnes, it is ſo with men, much more with God; and ſecondly, Chriſt Ieſus he takes away our ſinnes, and hath pulled downe the partition-wall of our ſinnes, that they cannot ſeparate vsus from God: So wee ſee that neither the euill Angels themſelues, nor their temptations, nor ſinne can euer ſeperate vsus from God. Theſe comforts God affoords vsus in his word for his children, and therefore let vsus take hold of them: And now that wee are to come to the Sacrament, what vſe are we to make of it? The Sacrament is a ſeale of Gods word; then make this vſe of it, to ſeale vp that word to our ſoules that we hauehave now heard: the Sacrament ſeales & ſweares to vsus that all is true that God ſaith in his Word; the Sacrament is a pledge and token that God giues vsus of the truth of his Word: Haſt thou heard then that all the euill Angels with all their power and malice, ſhall neuer be able to ſeperate thee from the louelove of GOD in IESVS CHRIST? then now receiue the Sacrament as a ſeale thereof, that as verily as thou receiueſt the Bread and Wine, ſo truely doſt thou receiue the Body and Blood of Chriſt, that is the benefit & the merits thereof, the louelove and mercy of God in Chriſt, and therefore take Chriſt here, and take all things with him; He that giues thee Chriſt in the Sacrament, giues thee all things with him, grace, mercy, peace, comfort, forgiueneſſe of ſinnes, and what not? Therefore let vsus now make vſe of the Sacrament to ſeale vp the truth of Gods word to vsus, that we hauehave now heard, and let vsus intreat God to ſtirre vp our hearts to a holy vſe of it, that ſo it may aſſure vsus of the certainety of our ſaluation, and let vsus not liſſen to Sathan, but let vsus hearken to God in his word and Sacrament, that ſo we may ſtand faſt, and hauing fought a good fight, and finiſhed our courſe, wee may enioy the Crowne of life, which God will giuegive vsus at that day.
The laſt Vſe is for Inſtruction, teaching vsus to vſe Vſe. 3 the meanes, for the procuring and enioying of this ſafety; for though it be certainely confirmed, that the euill ſpirits ſhall neuer preuaile againſt vsus, neither by themſelues, their temptations, or ſinnes, to ſeperate vsus from the louelove of God in Chriſt Ieſus; yet ſuch meanes muſt of neceſſity be vſed whereby this end may be attained vntounto: and take this for a warning, that they that are not carefull to vſe the meanes in ſome true meaſure, may iuſtly ſuſpect that as yet they hauehave not any knowne intereſt in this priuiledge: And therefore here we muſt learne, firſt, what wee are to auoyde; ſecondly, what wee are to doe, that ſo we may enioy this ſafety: and thirdly, the meanes to helpe vsus in both theſe. Firſt, what wee are to auoide; and firſt, doe not thou dare-them nor prouoke them; It is not good to prouoke Waſpes and Hornets, but it is much worſe to prouoke Diuels. Some rude people will dare the Diuell, and challenge, and bid the wicked fiend to come if he dare, aqd to doe his worſt, &c. Silly wretches, the Diuell laughes at them, to ſee how foole-hardy they are againſt him, that hath them in his clutches already: Nay beloued theſe enemies are eager enough againſt vsus of themſelues, they need no prouocation; as long as he is the challenger of vsus, and giues the onſet on vsus, we hauehave our warrant to fight againſt him, and a promiſe of protection and deliuerance: But when we are the challengers, and giuegive the on-ſet vponupon him, if euer we be foyled, as vſually it ſo fals out, it was our owne ſeeking, and wee hauehave our mends in our owne hands. Secondly, raile not at him, nor reuile him; though he come againſt thee as Goliah, rayling againſt the liuing God, curſing & blaſpheming, yet doe thou goe againſt him as Dauid, peaceably, and holily, in the name of the Lord of hoſtes, and then be ſure of victory; Learne of the Arch-Angel, Iude 9. Not to raile againſt the Diuell, but ſay as hee ſaid, the Lord rebuke thee; and if it be ſpoken in faith, it is the ſoareſt ſneape, that thou canſt giuegive him: not I defie thee, avaunt curſed fiend, and ſuch like; theſe are but bug-beares: but this, the Lord rebuke thee, being vttered by faith on earth, and anſwered by audience in heauen, quailes him ſoundly. Thirdly, reaſon not with him, if once he can bring thee to parlee with him, as hee did Eue, then he hath halfe catcht thee already; he is a cunning Sophiſter, he will put many trickes and fallaſies vponupon thee: And hee is a ſtrong reaſoner; no man is able to anſwere him in reaſon, though he ſhould vſe no deceit. Fourthly, beleeue him not, whatſoeuer he ſaith, wilt thou beleeue a common lyer? he is the common father of lyes, and of lyers too; though he ſpeake truth, beleeue him not in the ſpeaking of it, for he hath ſome ſiniſter intent in it, and ſo he lies euen in ſpeaking truth. This is the firſt Inlet of Sathan into the heart, to beleeue his ſuggeſtions, and therefore beleeue nothing that comes from him, hold him not parlee, and hee ſhall neuer hurt thee. Laſtly, giuegive no way to him, no, not in the leaſt paſſage; he is a ſubtile ſerpent, if hee get in but the head, but the faſtening of an euill motion vponupon thee, he will ſoone winde in the whole body.
Secondly, here we muſt learne what is to be done that we may be in ſafety againſt theſe euill ſpirits:
Firſt, we muſt ſtand faſt.
Secondly, we muſt reſiſt; but you will ſay, what cares he for any reſiſtance? yes, he doth, Iames 4.7. Reſiſt the Diuell, and he will flye from you. 1 Pet. 5.8.9. Your aduerſary the Diuell, as a roaring Lyon walketh about ſeeking whom he may deuour.
Thirdly, here we muſt learne the meanes, both how to auoyde, and how to doe theſe things:
The firſt is Reſolution.
The ſecond is Strength.
The third is weapons; ſpecially Sword and Buckler, the Word and Faith.
The fourth is Skill.
The fift courage.
The ſixt Watchfulneſſe.
The ſeauenth Prayer.
The eight Patience.
The ninth Perſeuerance.
FINIS.
End of the text · John Randall, Saint Pauls Triumph (1623)